Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	papist_n	protestant_n	3,430	5	8.0447	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56750	The three grand corruptions of the Eucharist in the Church of Rome Viz. the adoration of the Host, communion in one kind, sacrifice of the Mass. In three discourses.	Payne, William, 1650-1696.; Payne, William, 1650-1696. Discourse concerning the adoration of the Host. aut; Payne, William, 1650-1696. Discourse of the communion in one kind. aut; Payne, William, 1650-1696. Discourse of the sacrifice of the Mass. aut	1688 (1688)	Wing P911A; ESTC R220353	239,325	320

themselves upon the Sabbath on which they were commanded so strictly to rest it was both necessity and the reason of the Law which made this justifiable and not any Tradition or any sentence of the Sanhedrim and our Saviour when he blames their superstitious observance of the Sabbath does not reprove them for keeping it as it was commanded or otherwise than Tradition had explained it but contrary to the true reason and meaning of it and to the true mind and will of the Lawgiver As to the Christians changing the Sabbath into the first Day of the Week this was not done by Tradition but by the Apostolical Authority and whatever obligation there may be antecedent to the Law of Moses for observing one day in seven it can neither be proved that the Jews observed exactly the Seventh day from the Creation much less that the Christians are under any such obligation now or I may adde if they were that Tradition would excuse them from a Divine Law. All the instances which Monsieur de Meaux heaps up are very short of proving that and though I have examined every one of them except that pretended Jewish Tradition of Praying for the Dead which is both false and to no purpose yet it was not because there was any strength in them to the maintaining his sinking Cause but that I might take away every slender prop by which he endeavours in vain to keep it up and drive him out of every little hole in which he strives with so much labour to Earth himself when after all his turnings and windings he finds he must be run down If any instance could be found by de Meaux or others of any Tradition or any Practice of a Church contrary to a Divine Institution and to a plain Law of God they would deserve no other answer to be returned to it but what Christ gave to the Pharisees in the like case Why do ye transgress the commandment of God by your tradition ‖ Mar. 15.3 Our Saviour did not put the matter upon this issue Whether the Tradition by which they explained the Law so as to make it of none effect was truly ancient and authentic and derived to them from their fore-Fathers but he thought it sufficient to tell them that it made void and was contrary to a Divine Law. There is no Tradition nor no Church which has ever broke so plain a Law and so shamefully violated a Divine Institution as that which has set up Communion in One Kind the true reason why it did so was not Tradition no that was not so much as pretended at first for the doing of it but onely some imaginary dangers and inconveniencies which brought in a new custom contrary to ancient Tradition These were the onely things insisted on in its defence at first the danger of spilling the Wine and the difficulty of getting it in some places and the undecency of Laymens dipping their Beards in it These were the mighty reasons which Gerson brought of old against the Heresie as he calls it of Communicating in both Kinds † Tractatus Magistri Johannis de Gerson contra haeresin de communionae Laicorum sub utraque specie as if it were a new Heresie to believe that Wine might be spilt or that men wore Beards or as if the Sacrament were appointed only for those Countreys where there were Vines growing De Meaux was very sensible of the weakness and folly of those pretences though they are the pericula and the scandala meant by the Council of Constance and therefore he takes very little notice of them and indeed he has quite taken away all their arguments against the particular use of the Wine because he all along pleades for either of the Species and owns it to be indifferent which of them so ever is used in the Sacrament But I have shewn that both of them are necessary to make a true Sacrament because both are commanded and both instituted and both of them equally belong to the matter of the Sacrament and so to the essence of it and both are ordinarily necessary to the receiving the inward Grace and Vertue of the Sacrament because that is annext to both by the Institution and cannot warrantably be expected without both To conclude therefore Communion in One Kind is both contrary to the Institution and to the Command of Christ and to the Tradition and Practice of the Primitive Church grounded upon that Command and is no less in it self than a sacrilegious dividing and mangling of the most sacred Mystery of Christianity a destroying the very Nature of the Sacrament which is to represent the Death of Christ and his Blood separated from his Body a lessening the signification and reception of our compleat and entire spiritual Nourishment whereby we are Sacramentally to eat Christ's Body and drink his Bloud an unjust depriving the People of that most pretious Legacy which Christ left to all of them to wit His Sacrificial Bloud which was shed for us and which it is the peculiar priviledge of Christians thus mystically to partake of and lastly a robbing them of that Grace and Vertue and Benefit of the Sacrament which belongs not to any part but to the whole of it and cannot ordinarily be received without both kinds O that God would therefore put it into the hearts of those who are most concerned not to do so much injury to Christians and to Christianity and not to suffer any longer that Divine Majesty which is the great Foundation of all Spiritual Grace and Life to be tainted and poysoned with so many corruptions as we find it is above all other parts of Christianity And O that that blessed Sacrament which was designed by Christ to be the very Bond of Peace and the Cement of Unity among all Christians and to make them all one Bread and one Body may not by the perversness of men and the craft of the Devil be made a means to divide and separate them from each other and to break that Unity and Charity which it ought to preserve FINIS A CATALOGUE of some Discourses sold by Brabazon Aylmer at the three Pidgeons over against the Royal Exchange in Cornhil 1. A Perswasive to an Ingenuous Tryal of Opinions in Religion 2. The Difference of the Case between the Separation of the Protestants from the Church of Rome and the Separation of Dissenters from the Church of England 3. A Discourse about the Charge of Novelty upon the Reformed Church of England made by the Papists asking us the Question Where was our Religion before Luther 4. The Protestant Resolution of Faith being an Answer to Three Questions I. How far we must depend on the Authority of the Church for the true Sence of Scripture II. Whether a vissible Succession from Christ to this day makes a Church which has this vissible Succession an Infallible Interpreter of Scripture and whether no Church which has not this visible Succession can teach the true

Gentleman however taking he was lest I should consequently adore him or because I am not to abuse him therefore it would follow that I must worship him 2. This Adoration was not in use in the Primitive Church as I shall show 1. From those Writers who give us an account of the manner of celebrating the Eucharist among the Ancient Christians 2. From the oldest Liturgies and Eucharistick forms 3. From some very antient Customs 1. Those most ancient Writers 1. Justin Martyr 2. Justin Marty 2. Apolog. versus finem Apostol Constitut l. 8. c. 11 12 13 14. 3. Cyril Hierosol Cateches mystagog c 5. The Author of the Apostolick Constitutions And 3. St. Cyril of Hierusalem who acquaint us with the manner how they celebrated the Eucharist which was generally then one constant part of their publick worship they give no account of any Adoration given to the Sacrament or to the consecrated Elements tho they are very particular and exact in mentioning other less considerable things that were then in use the Kiss of Charity in token of their mutual Love and Reconcilliation this Justin Martyr mentions as the first thing just before the Sacrament y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Apol. 2. In St. Cyril's time z Catech. mystagog 5. Apostol Constit l. 8. c. 11. the first thing was the bringing of Water by the Deacon and the Priests washing their hands in it to denote that purity with which they were to compass Gods Altar and then the Deacon spoke to the people to give the holy Kiss then Bread was brought to the Bishop or Priest and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Wine mixt with Water in those hot Countries and after Prayers and Thanksgivings by the Priest to which the people to joyned their Amen b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Martyr Ib. The Deacons gave every one present of the blessed Bread and Wine and Water and to those that were not present they carried it home this says Justin Martyr we account not common Bread or common Drink but the Body and Blood of Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. the blessed Food by which our Flesh and Blood is nourisht that is being turned into it which could not be said of Christs natural Body nor is there the least mention of any worship given to that as there present or to any of the blessed Elements The others are longer and much later and speak of the particular Prayers and Thanksgivings that were then used by the Church of the Sursum Corda lift up your heart which St. d Cyril Hierosol mystagog Cat. 5. Cyril saies followed after the Kiss of Charity of the Sancta Sanctis things holy belong to those that are holy then they describe how they came to Communicate how they held their hand e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. when they received the Elements how careful they were that none of them should fall upon the Ground but among all these most minute and particular Descriptions of their way and manner of receiving the Sacrament no account is there of their adoring it which surely there would have been had there been any such in the Primitive Church as now is in the Roman We own indeed as Boileau objects to us f L. 2. P. 106. that from these it appears that some things were then in use which we observe not now neither do the Church of Rome all of them for they are not essential but indifferent matters as mixing Water with Wine the Priest's washing the Kiss of Charity and sending the Sacrament to the absent but the Church may alter these upon good reasons according to its prudence and discretion but Adoration to the Sacrament if it be ever a Duty is always so and never ought upon any account to be omitted nor would have been so by the Primitive Christians had they had the same Opinion of it that the Papists have now 2. From the oldest Lyturgies and the Eucharistick Forms in them it appears that there was no such Adoration to the Sacrament till of late for in none of them is there any such mention either by the Priest or the People as in the Roman Missal and Ritual nor any such Forms of Prayer to it as in their Breviary Cassander g Cassandri Lyturgic has collected together most of the old Liturgies and Endeavours as far as he can to shew their agreement with that of the Roman Church but neither in the old Greek nor in the old Latin ones is there any instance to be produced of the Priests or the Peoples adoring the Sacrament as soon as he had consecrated it but this was perfectly added and brought in a new into the Roman Lyturgy after the Doctrine of Transubstantiation was establisht in that Church which has altered not only their Lyturgy but even their Religion in good part and made a new sort of Worship unknown not only in the first and best times of the Church but for above a thousand years after Christ Boileau finding this tho a negative Argument press very hard upon them and sure it cannot but satissie any reasonable man that there is no Direction in the ancient Lyturgies for adoring the Sacrament and it is very hard to require us to produce a Rubrick against it when no body thought of that which after-Superstition brought in He would fain therefore find something in an old Liturgy that should look like that of their own and no doubt but he might have easily met with abundant places for their worshipping and adoring God and Christ at that solemn Office of the Christian worship the blessed Sacrament and therefore out of the Liturgy called St. Chrysostomes which he owns to be two hundred years later then St. Chrysostome he produces a place h Boil l. 2. p. 74. ex Chrysost Liturg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein it is said That the Priest and the Deacon worship in the place they are in and likewise the people but do they worship the Sacrament Is that or only God and Christ the object of their worship there Is there any such thing to determine this as they have taken care there should be in their Missal where it is expresly several times they shall worship the Sacrament i Sacramentum Adorare Rom. missal Cooperto calice Sacramentum adorare genuflexus Sacramentum adorare but here in St. Chrysos Liturgy 't is God who is to be worshipt God be merciful to me a Sinner k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Lyturg. but in the Roman 't is the Sacrament is prayed to l Stans oculis ad Sacramentum intentis precari and they would reckon and account it as true Irreligion not to worship and pray to that as not to worship God and Christ So in the Lyturgy that goes under the name of St. James the Worship is only before the Holy Table m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyturg. St.

Sence of Scripture III. Whether the Church of England can make out such a visible Succession 5. A Discourse concerning a Guide in matters of Faith with Respect especially to the Romish pretence of the Necessity of such a one as is Infallible 6. A Discourse about Tradition shewing what is meant by it and what Tradition is to be Received and what Tradition is to be Rejected 7. A Discourse concerning the Unity of the Catholick Church maintained in the Church of England 8. A Discourse concerning the Necessity of Reformation with Respect to the Errours and Corruptions of the Church of Rome In two Parts 9. A Discourse concerning the Object of Religious Worship or a Scripture-Proof of the Unlawfulness of giving any Religious Worship to any other Being besides the one Supream God. 10. A Discourse against Transubstantiation 11. A Discourse concerning the Adoration of the Host as it is Taught and Practised in the Church of Rome Wherein an Answer is given to T. G. on that Subject and to Monsieur Bocleau's late Book de Adoratione Eucharistiae Paris 1685. 12. A Discourse concerning Invocation of Saints 13. A Discourse concerning the Devotions of the Church of Rome 14. A Discourse concerning the Celebration of Divine Service in an Unknown Tongue 15. A Discourse concerning Auricular Confession as it is Prescribed by the Council of Trent and Practised in the Church of Rome With a Postscript on occasion of a Book lately printed in France called Historia Confessionis Auricularis 16. A Discourse concerning the Worship of the Blessed Virgin and the Saints with an Account of the Beginnings and Rise of it amongst Christians In Answer to Monsieur de Meaux's Appeal to the Fourth Age in his Exposition and his Pastoral Letter 17. A Discourse of the Communion in One Kind in Answer to the Bishop of Meaux's Treatise of Communion under both Species Lately Translated into English A DISCOURSE OF THE SACRIFICE OF THE MASS Imprimatur Guil. Needham October 24. 1687. LONDON Printed for Brabazon Aylmer at the Three Pidgeons over against the Royal Exchange in Cornhil M DC LXXXVIII The CONTENTS THE charge of the Church of England against the sacrifice of the Mass page 2 3. Sect. 1. The sacrifice of the Mass founded upon two great Errors the Doctrine of Transubstantiation and the Opinion that Christ offered up himself to God at his last Supper p. 5 to 11. Sect. 2. No Scripture ground for the sacrifice of the Mass p. 11 to 41 Melchisedec's offering Bread and Wine Gen. 14.18 considered p. 13 Of the Melchisedecian Priesthood p. 16 The figure of the Paschal Lamb Examined p. 19 The prophesie of Malachy Examined p. 22 Other places out of the Old Testament Answered p. 25 An Answer to the places out of the New Testament p. 28 Plain places of Scripture against the Mass-sacrifice out of the Epistle to the Hebrews p. 33 Their Evasions to them Refuted p. 35 Sect. 3. The sacrifice of the Mass has no just claim to Antiquity p. 41 to 70 The Eucharist called a sacrifice by the Ancients upon account 1. Of the Oblations there made p. 44 2. Of the Religious Acts there performed p. 47 3. As it is Commemorative and Representative of the Crosssacrifice p. 49 Christ is offered mentally by every Communicant p. 52 How the Minister may be said to offer Christ to God in the Eucharist p. 53 General Remarks out of Antiquity to prove the Eucharist no proper sacrifice p. 54 to 70 1. From the Christian Apologists p. 54 2. From the Epithets they give to it when they call it a sacrifice p. 58 3. From the Novelty of private Masses which are a consequence of this Doctrine p. 60 4. From the Canon of the Mass it self p. 63 5. From the new form of Ordination in the R. C. p. 67 Sect. 4. The Mass-sacrifice in it self Vnreasonable and Absurd and has a great many Errors involved in it p. 70 to 95 1. It makes an external visible sacrifice of what is perfectly invisible p. 70 2. It makes a proper sacrifice without a proper sacrificing Act. p. 71 Their differences about the Essence of the sacrifice p. 73 3. It makes a living Body a sacrifice p. 76 4. The making it truly propitiatory is a great Error and inconsistent with it self p. 77 5. How it is Impetratory p. 80 6. The making it a sacrifice truly Propitiatory and yet only Applicatory of another is a great Absurdity p. 82 7. The making it the same sacrifice with That of the Cross and yet not to have the same vertue and efficacy is strange and unaccountable p. 84 8. Making Christ as they do the true offerer of this sacrifice hath great Absurdities p. 87 9. The Offering this sacrifice to Redeem Souls out of Purgatory one of the greatest Errors and Abuses that belong to it p. 88 Of the Ancient Oblations for the Dead p. 90 to 95 10. The sacrifice of the Mass must be either unnecessary or else must reflect on the sacrifice of the Cross p. 95 The Conclusion and the Reason why no more of the Errors belonging to it are added ERRATA PAge 12. line â antepenult for desire read derive PAge 39. Line 8. for the read that PAge 68. To Concil Carthag in margin add 4. PAge 72. Line 8. for Maunday-Thursday read Good-Fryday A DISCOURSE OF THE SACRIFICE OF THE MASS THE Sacrifice of the Mass is the most considerable part of Worship in the Roman Church It is their Juge sacrificium their dayly and continual Offering and the principal Thing in which their Religion does consist It is they tell us of the greatest profit and advantage to all persons and I am sure their Priests make it so to themselves for by this alone a great number of them get their Livings by making merchandise of the Holy Sacrament and by selling the Blood of Christ at a dearer rate then Judas once did The saying of Masses keeps the Church of Rome more Priests in pay then any Prince in Christendom can maintain Souldiers and it has raised more Money by them then the richest Bank or Exchequer in the World was ever owner of 't is indeed the truest Patrimony of their Church and has enricht it more then any thing else it was that which founded their greatest Monasteries and their Richest Abbies and it had well nigh brought all the Estates of this Kingdom into the Church had not the Statutes of Mortmain put a check to it The Donation of Constantine were it never so true and the Grants of Charles and Pepin were they never so large and the Gifts of all their Benefactors put together are infinitely outdone by it the Gain of it has been so manifestly great that one cannot but upon that account a little suspect its Godliness but yet if it could fairly be made out to be a true part of Religion it were by no means to be rejected for that accidental though shameful abuse of it It is accounted by them the greatest

nor would St. Cyprian or the Bishops who ordained in Council that no offerings should be made for him who appointed a Clergy-Man Executor to his Will have inflicted so severe a punishment upon so small a fault had they thought this would have deprived his soul of a true and real propitiation for his sins nor would blotting out of the Diptychs have been so commonly put in use had this been consigning the soul to the punishments of another World. There was therefore no such thing meant as our Adversaries would now draw from that ancient custom of Oblations for the Dead and yet that this quickly degenerated into superstition and has been farther improved in aftertimes and is now come to very great perfection in the Roman Church we willingly own that the first beginnings of this were lay'd in this unscriptural custom as the Worship of Saints was from the Anniversary memory of the Martyrs is not to be denyed But corruptions in Religion like Diseases in the body might proceed at first from very small causes but by neglect and carelessness grow oftentimes very great and dangerous especially when the Physicians that should have cured them thought it for their purpose and interest rather to heighten and increase them 10. The sacrifice of the Mass must either be unnecessary or else must reflect on the sacrifice of the Cross if it be not necessary for obtaining the pardon and remission of any sin or for the relief of any spiritual want and necessity for which there has been no provision made by the sacrifice of the cross then it is wholly useless unprofitable if it be necessary for any such purpose then the sacrifice of the cross is not perfect and sufficient for all those ends but requires this sacrifice of the Mass to make up what is lacking and behind of the sufferings of Christ upon the cross which is a great diminution to the infinite value of them It is impossible to avoid these inconveniences for if the merit of the cross be so great as to expiate all manner of sin and to take away all kinds of punishment that are due to it and to supply all the spiritual wants and necessities whatever of all Christians then what possible need can there be of any other sacrifice And if Christs sacrifice once offered upon the cross can do all this why should there be any new offering or any reiteration of the same sacrifice when by being once offered it hath done the whole business that it can do were it offered never so often but if there be any kinds of sins which because they are dayly committed by us therefore require a dayly sacrifice as they pretend to be offered for them which implyes that the constant and abiding vertue of the cross cannot reach them which is yet as efficacious to all Christians now as the first day it was offered or as it could be if it were offered every day by Christ himself or if there be any such temporal remains of punishment after the eternal guilt of them is pardoned which are not discharged by Christs sacrifice upon the Cross but there is this small hand-Writing still however against us and continues uncancelled notwithstanding the Death of Christ then we are not perfectly redeemed from all punishment and from the whole Curse of the Law by the sacrifice of the cross but there is something more necessary to deliver and save us if not from Hell yet from Purgatory and whatever Christ has done for us yet the Mass sacrifice must still help us not as an instrument of Religion to work upon us and make us better but as a sacrifice to God to prevail with him to free us from punishment or else we are in a miserable condition which is the true contrivance of the sacrifice of the Mass that necessarily renders it very injurious to the most perfect and sufficient sacrifice of the cross I might add many other Errors belonging to this Doctrine of the sacrifice of the Mass such as saying their Masses in an unknown Tongue putting confidence in the meer opus operatum offering up Masses to the honour of the Saints and the like but those do more properly fall under other heads of controversie and are the peculiar subjects of other Treatises that are written on purpose upon those matters for though these all run into this Doctrine of the sacrifice of the Mass which is the great Lake into which most of the Popish Errors empty themselves yet the first head and rise of them is not from hence and so I shall not take them in here The Mass sacrifice contains in it a whole Legion of Errors but 't is only the principal one which I have endeavoured by this Discourse to cast out and that is its being a proper and truly propitiatory sacrifice which I have shown to be founded upon two monstrous Errours to have no true foundation in Scripture nor no just claim to Antiquity but to be plainly contrary to both those and to be in it self very absurd and Vnreasonable which is enough in conscience against any one Doctrine or any Church that maintains it however Infallible they may both of them pretend to be if this be clearly and strongly made out against them as has been Attempted in this Treatise FINIS Books Sold by Brabazon Aylmer at the Three Pidgeons over against the Royal Exchange in Cornhil A Discourse concerning the Adoration of the Host as it is Taught and Practiced in the Church of Rome Wherein an Answer is given to T. G. on that Subject And to Monsieur Boleau 's late Book De Adoratione Eucharist A Discourse of the Communion in One Kind In Answer to a Treatise of the Bishop of Meaux 's of Communion of both Species An Answer to a Book Entituled Reason and Authority Or the Motives of a Late Protestant's Reconciliation to the Catholick Church Together with a brief Account of Augustine the Monk and Conversion of the English A Request to Roman Catholicks To Answer the Queries upon these their following Tenets Sect. 1. Their Divine Service in an Vnknown Tongue 2. Their taking away the Cup from the People 3. Their with-holding the Scriptures from the Laicks 4. The Adoration of Images 5. The Invocation of Saints and Angels 6. The Doctrine of Merit 7. Purgatory 8. Their Seven Sacraments 9. Their Priests Intention in Baptism 10. The Limbo of unbaptized Infants 11. Transubstantiation 12. The Propitiatory Sacrifice of the Mass 13. Private Masses 14. The Sacrament of Penance 15. The Sacrament of Marriage with the Clergies Restraint therefrom 16. Their Sacrament of extream Vnction 17. Tradition 18. That Thred-bare Question Where was your Church before Luther 19. The Infallibility of the Pope with his Councils 20. The Pope's Supremacy 21. The Pope's Deposing Power 22. Their Vncharitableness to all other Christians